Mark 12:19

KJV

Master, Moses wrote unto us, If a man's brother die, and leave [his] wife [behind him], and leave no children, that his brother should take his wife, and raise up seed unto his brother.

KJV (with Strong's)

Master {G1320}, Moses {G3475} wrote {G1125} unto us {G2254}, If {G3754}{G1437} a man's {G5100} brother {G80} die {G599}, and {G2532} leave {G2641} his wife {G1135} behind him, and {G2532} leave {G863} no {G3361} children {G5043}, that {G2443} his {G846} brother {G80} should take {G2983} his {G846} wife {G1135}, and {G2532} raise up {G1817} seed {G4690} unto his {G846} brother {G80}.

Complete Jewish Bible

"Rabbi, Moshe wrote for us that if a man's brother dies and leaves a wife but no child, his brother must take the wife and have children to preserve the man's family line.

Berean Standard Bible

“Teacher, Moses wrote for us that if a man’s brother dies and leaves a wife but no children, the man is to marry his brother’s widow and raise up offspring for him.

American Standard Version

Teacher, Moses wrote unto us, If a man’s brother die, and leave a wife behind him, and leave no child, that his brother should take his wife, and raise up seed unto his brother.

Commentary

### SUMMARY
Mark 12:19 records the Sadducees' carefully constructed hypothetical question to Jesus, designed to expose what they perceived as the absurdity of the resurrection. By quoting the Mosaic law of levirate marriage, they present a scenario involving a woman married to seven brothers, aiming to corner Jesus into a theological dilemma that would undermine the concept of an afterlife and, by extension, His authority.

### CONTEXT
* **Literary Context:** Mark 12:19 is situated within a series of intense confrontations Jesus faces in Jerusalem during the final week before His crucifixion. Following the Parable of the Wicked Tenants ([Mark 12:1-12](/mark/12-1-12 "Mark 12:1-12 - Parable of the Wicked Tenants")), which challenged the religious leaders' authority, and the question about paying taxes to Caesar ([Mark 12:13-17](/mark/12-13-17 "Mark 12:13-17 - Paying Taxes to Caesar")) from the Pharisees and Herodians, the Sadducees step forward. Each group attempts to trap Jesus with a question, hoping to discredit Him before the crowds and find grounds for His arrest. The Sadducees' question is the third and final major challenge in this sequence, setting the stage for Jesus' profound teaching on the nature of resurrection and the power of God.
* **Historical & Cultural Context:** The Sadducees were a prominent Jewish sect during the Second Temple period, primarily composed of aristocratic priests and wealthy landowners. Unlike the Pharisees, they accepted only the written Torah (the first five books of Moses) as authoritative Scripture and rejected many doctrines developed in later Jewish tradition, including the resurrection of the dead, the existence of angels, and spirits. Their worldview was largely materialistic and focused on earthly life and Temple rituals. The law they cite, known as levirate marriage (from Latin *levir*, "brother-in-law"), is found in [Deuteronomy 25:5-6](/deuteronomy/25-5-6 "Deuteronomy 25:5-6 - The Law of Levirate Marriage"). This custom mandated that if a man died childless, his brother was obligated to marry the widow to "raise up seed" for the deceased, ensuring the continuation of his name, lineage, and inheritance within the family. This practice was vital for maintaining family identity and property rights in ancient Israelite society, as exemplified in the book of [Ruth](/ruth/4 "The Book of Ruth - Redemption and Levirate Marriage"). The Sadducees' question, therefore, was rooted in a real, albeit ancient, legal tradition, which they then exaggerated into a seemingly irresolvable dilemma to mock the concept of resurrection.
* **Key Themes:** This verse introduces several significant themes. Firstly, it highlights **the Sadducees' theological limitations and misunderstanding of God's power**, as they attempt to apply earthly legalistic frameworks to eternal spiritual realities. Their rejection of the resurrection stems from a narrow interpretation of Scripture and a failure to grasp the transformative nature of God's work beyond this life. Secondly, the question underscores the profound **importance of lineage and inheritance** in ancient Jewish culture, a theme deeply embedded in the Old Testament narratives, from the patriarchal covenants to the promises of a Davidic king. Thirdly, it exemplifies the **ongoing challenge to Jesus' authority** by the religious establishment, who repeatedly sought to trap Him in His words. Finally, this interaction sets the stage for Jesus to reveal a deeper truth about the **nature of the resurrection and the kingdom of God**, demonstrating that divine realities transcend human constructs and expectations.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Master (Greek, _didáskalos'_):** From διδάσκω (didaskō), meaning "to teach." This term refers to an instructor or teacher. While seemingly a respectful address, in the Sadducees' mouth, it functions as a formal, almost challenging, salutation to Jesus. They acknowledge His public role as a teacher, but their intent is not to learn but to test and expose.
* **wrote (Greek, _gráphō'_):** A primary verb meaning "to grave," especially "to write," or figuratively, "to describe." The Sadducees emphasize that Moses "wrote" this law, indicating its divine authority and foundational status within the Torah, which was the only part of the Hebrew Scriptures they accepted as canonical. By anchoring their question in what Moses "wrote," they attempt to frame their argument as unassailable by appealing to the highest authority they recognized.
* **raise up seed (Greek, _exanístēmi spérma'_):** From ἐκ (ek, "out of") and ἀνίστημι (anístēmi, "to stand up"), meaning "to produce" or "beget," combined with σπέρμα (spérma), meaning "seed" or "offspring." This phrase directly translates the Hebrew concept of providing an heir to continue the deceased brother's name and heritage. It signifies the perpetuation of the family line and the preservation of the deceased's identity and property within the community, a critical social and religious obligation in ancient Israel.

#### Verse Breakdown
* **"Master, Moses wrote unto us,"**: The Sadducees begin with a formal address to Jesus, "Master," immediately followed by an appeal to the authority of Moses, the revered lawgiver. This opening establishes their premise: they are presenting a scenario based on a divinely ordained law, implying that any solution must align with Mosaic tradition. Their use of "unto us" emphasizes their adherence to this specific legal framework.
* **"If a man's brother die, and leave [his] wife [behind him], and leave no children,"**: This clause sets up the specific conditions for the levirate marriage law to apply. The death of the brother must occur *childless*, meaning without a male heir to perpetuate his name and inherit his property. This lack of offspring is the crucial trigger for the brother's obligation, highlighting the ancient Israelite emphasis on lineage and continuity.
* **"that his brother should take his wife, and raise up seed unto his brother."**: This final clause states the prescribed action: the surviving brother is obligated to marry the widow. The explicit purpose is "to raise up seed," meaning to produce an heir who would legally be considered the child of the deceased brother, thereby preserving his name and inheritance. This provision was a social safety net for the widow and a means of maintaining the integrity of family lines within Israel.

#### Literary Devices
Mark 12:19 primarily employs a **Hypothetical Scenario** as a rhetorical device. The Sadducees construct a complex, multi-layered situation (a woman married to seven brothers in succession, all dying childless) to highlight what they perceive as the logical absurdities of resurrection. This scenario is a form of **Reductio ad Absurdum**, where they push a concept to its extreme, hoping to demonstrate its irrationality. The Sadducees' approach also reveals their **Legalism** and **Literalism**, as they interpret the levirate law in a purely earthly, materialistic sense, failing to grasp any spiritual dimension beyond death. There is also an element of **Irony**, as their attempt to trap Jesus ultimately provides Him with an opportunity to reveal profound spiritual truths that expose their own limited understanding of God's power and the Scriptures.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The Sadducees' challenge in Mark 12:19, though framed as a legal dilemma, fundamentally exposes their theological limitations regarding the nature of God, the afterlife, and the full scope of divine revelation. Their adherence solely to the Torah and their rejection of the resurrection demonstrate a worldview confined to earthly realities, unable to comprehend a spiritual existence that transcends human institutions like marriage and inheritance. Jesus' subsequent response (in [Mark 12:24-27](/mark/12-24-27 "Mark 12:24-27 - Jesus' Teaching on Resurrection")) directly addresses this, asserting that they err because they "know neither the Scriptures nor the power of God." This encounter serves as a powerful reminder that limiting God to our human understanding or earthly experiences leads to profound theological error and a diminished view of His omnipotence and eternal purposes.

* [Deuteronomy 25:5-6](/deuteronomy/25-5-6 "Deuteronomy 25:5-6 - The Law of Levirate Marriage")
* [Ruth 4:5-10](/ruth/4-5-10 "Ruth 4:5-10 - Boaz and the Levirate Custom")
* [Matthew 22:23-33](/matthew/22-23-33 "Matthew 22:23-33 - The Sadducees and the Resurrection")

### REFLECTION AND APPLICATION
Mark 12:19, while detailing an ancient legal custom, serves as a profound setup for Jesus' teaching on the nature of resurrection, offering timeless lessons for believers today. The Sadducees' error stemmed from their inability to imagine a reality beyond their current experience and their limited interpretation of Scripture. They projected earthly concerns onto heavenly realities, missing the transformative power of God. This challenges us to examine our own assumptions about God's work and kingdom. Are we, like the Sadducees, prone to limiting God's power or understanding His eternal plans based solely on our present earthly experiences, cultural norms, or even our preferred interpretations of Scripture? This passage encourages us to cultivate a spiritual imagination, to trust in God's power to bring about new life beyond death, and to recognize that His ways and thoughts are infinitely higher than our own. It calls us to move beyond a purely literalistic or legalistic reading of the Bible to grasp its deeper spiritual truths and the boundless nature of God.

#### Questions for Reflection
* **In what ways might we, like the Sadducees, limit God's power or misunderstand spiritual realities based on our earthly experiences or rationalistic thinking?**
* **What does this passage teach us about the importance of understanding the full counsel of God's Word, rather than isolating verses or traditions to fit a preconceived worldview?**
* **How does our understanding of the resurrection impact our daily lives and our hope for the future?**

### FAQ

**Why did the Sadducees ask Jesus about levirate marriage and resurrection?**

Answer: The Sadducees asked this question not to seek truth, but to trap Jesus and discredit Him. As a Jewish sect, they rejected the concept of the resurrection of the dead, believing only in the written Torah (the first five books of Moses) and not in later traditions that affirmed an afterlife. They used the law of levirate marriage ([Deuteronomy 25:5-6](/deuteronomy/25-5-6 "Deuteronomy 25:5-6 - The Law of Levirate Marriage")), which obligated a brother to marry his deceased, childless brother's widow, to create a seemingly absurd scenario involving a woman married to seven brothers. Their aim was to demonstrate what they saw as the logical impossibility and ridiculousness of resurrection, thereby undermining Jesus' teaching and authority.

**What is levirate marriage and why was it important in ancient Israel?**

Answer: Levirate marriage was an ancient Israelite custom, codified in [Deuteronomy 25:5-6](/deuteronomy/25-5-6 "Deuteronomy 25:5-6 - The Law of Levirate Marriage"), where if a man died without children, his brother was obligated to marry his widow. The first son born from this union would be legally considered the heir of the deceased brother. This practice was crucial for several reasons in ancient Israelite society: it ensured the continuation of the deceased man's name and lineage, prevented his inheritance from passing out of the family, and provided for the widow, who otherwise might have been left destitute. The story of [Ruth and Boaz in Ruth 4](/ruth/4 "Ruth 4 - Boaz as Kinsman-Redeemer") provides a classic example of this custom in action.

**How does Jesus respond to the Sadducees' question in the broader context of Mark 12?**

Answer: While Mark 12:19 presents the Sadducees' question, Jesus' profound response follows in [Mark 12:24-27](/mark/12-24-27 "Mark 12:24-27 - Jesus' Answer on Resurrection"). Jesus rebukes them by stating, "Are you not in error because you do not know the Scriptures or the power of God?" He then clarifies that in the resurrection, people "neither marry nor are given in marriage; they are like the angels in heaven." He further demonstrates the reality of the resurrection by citing [Exodus 3:6](/exodus/3-6 "Exodus 3:6 - God of Abraham, Isaac, and Jacob"), where God identifies Himself to Moses as the "God of Abraham, the God of Isaac, and the God of Jacob," arguing that God is the God of the living, not of the dead, thereby proving the patriarchs were still alive in God's presence.

### CHRIST-CENTERED FULFILLMENT
The Sadducees' challenge in Mark 12:19, though intended to trap Jesus, paradoxically creates a profound opportunity for Him to reveal the nature of the resurrection and, by extension, His own identity as the "Master" (didaskalos) with ultimate authority over life and death. Their earthly, legalistic understanding of "raising up seed" through levirate marriage finds its ultimate spiritual fulfillment in Christ. While the Old Testament law aimed to preserve an earthly lineage and name, Jesus, through His own death and glorious resurrection, has "raised up seed" in a far grander, eternal sense. He is the firstfruits of a new creation, the one who brings forth spiritual children, a multitude of believers who are born into God's eternal family not through earthly procreation, but through faith in Him ([John 1:12-13](/john/1-12-13 "John 1:12-13 - Born of God")). The very resurrection they denied is the cornerstone of Christian faith, demonstrating God's power to transcend all earthly limitations and bring forth new, eternal life. Jesus, the true "brother" and Kinsman-Redeemer, secures an eternal inheritance for His people, not through a temporary earthly union, but through His everlasting covenant established by His blood ([Hebrews 9:15](/hebrews/9-15 "Hebrews 9:15 - Christ, the Mediator of a New Covenant")). His victory over death ensures that all who are "in Christ" will participate in the resurrection life, where earthly institutions give way to the glorious, eternal reality of God's presence ([1 Corinthians 15:20-22](/1_corinthians/15-20-22 "1 Corinthians 15:20-22 - Christ, the Firstfruits of Resurrection")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 25:5

¶ If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her.

Deuteronomy 25:10

And his name shall be called in Israel, The house of him that hath his shoe loosed.

Ruth 4:5

Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy [it] also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance.

Ruth 1:11

And Naomi said, Turn again, my daughters: why will ye go with me? [are] there yet [any more] sons in my womb, that they may be your husbands?

Ruth 1:13

Would ye tarry for them till they were grown? would ye stay for them from having husbands? nay, my daughters; for it grieveth me much for your sakes that the hand of the LORD is gone out against me.

Genesis 38:8

And Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise up seed to thy brother.